Thera 1.5: Dabba
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(5):Dabba (Of the Mallas) Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- =5. Dabba1(Of the Mallas)= He came to birth in the family of a clansman of the Mallas,2 at Anupiyā. As a child of seven, he saw the Lord(Buddha) when the latter visited his country and home, and was so attracted that he asked his grandmother, his mother having died at his birth,3 if he might leave the world(for monkhood) under the Lord(Buddha). She brought him to the Lord(Buddha), who asked a bhikkhu(monk) to initiate him into monkhood. And the boy, being one in whom past causes and an aspiration were taking effect, realized the Four Paths in succession, in the very act of having his curls cut off. 11 And when the Lord(Buddha) left the Mallas' country for Rājagaha, Dabba, meditating alone, and desirous of devoting his body to the service of the Monk’s order, considered that he might both provide night's lodging and meals. The Lord(Buddha) approved his doing so, and his success in this, and his supernormal power in this, lighting the monks to their lodgings with his shining finger, is told in the Pali narrative.4 But it was after the baseless defamation,5 by which the bhikkhas who followed Mettiya and Bhummajaka sought to ruin him, had been condemned by the Monk’s order, that the Monk, conscious of his virtuous compassion for others, uttered this verse: ---- 5 Yo duddamiyo damena danto dabbo santusito vitiṇṇakaŋkho|| Vijitāvī apetabheravo hi dabbo so parinibbuto ṭhitatto' ti.|| || Itthaɱ sudaɱ āyasmā dabbo thero gāthaɱ abhāsitthā' ti.|| || ---- 5 Once hard to tame, by taming tamed is now Dabba, from doubts released, content, serene. Victor is Dabba now, and void of fears; Perfected6 he and staunch in firmness. Thus verily did the venerable Monk Dabba utter his saying(gatha). ---- 1 Cf. below, verse 1218. On this eminent Monk, see also Vinaya Texts, iii. 4-18; Jātaka, 1. 21; Udāna, viii. 9; Ang. Nik., 23. 2 Lit., of a (king)rāja of the Mallas, a confederation of independent clans, located by the two great Chinese pilgrim chroniclers on the mountain slopes eastward of the Buddha's own clan. 3 Before his birth, according to the Commentarial tradition. 4 Vatthu-pāliyaŋ - viz., in Khandaka IV. See Vinaya Texts, iii. 4 ff. 5 Iremain., pp. 10-18. 6 Parinibbuto. On this Dhammapāla comments: 'There are two parinibbānas - the parinibbāna of evils (kilesā, the "ten sufferings," or "bases of corruption"; see my Buddhist Psychological Ethics, p 327 ff.), which is the element of Nibbāna, by which is yet remaining stuff of life; and parinihbāna of khandhas (factors of personality), which is the element of Nibbāna without that remainder. Here the former species is meant, inasmuch as there had been an entire putting away by the Path of everything that should be put away.' Cf. Compendium of Philosophy, p. 108: my Buddhism, p. 191. ---- 1.1-55 Commentary on the stanza of =Dabba Thera= The stanza starting with yo duddamiyo constitutes the stanza of the venerable Thera Dabba. What is the origin? This one also was reborn in a family home in the city of Haṃsavatī at the time of Buddha Padumuttare. On having come of age, as he kept listening to the teaching of truth (dhamma) but as aforesaid, he noticed the Master placing a bhikhu at the foremost position of those who prepare sleeping and sitting accommodations of monks, did devoted duties, aspired for that ranking position, was prophesied by the Master, did good deeds as long as his life-span lasted, wandered about his rounds of repeated rebirths among gods and men and became a monk at a time when the dispensation of the Dasabala Kassapa was waning (osakkana). At that time, together with him there were six other people; thus, the seven bhikkhus(monks), having become of one mind, on having seen others doing disrespect to the dispensation (sāsana) said to themselves thus:– “Here, what do we do? Let us put an end to misery (dukkha) after having done the duties of a monk at a corner.” They fastened a ladder, climbed the crest of a high hill, and said to themselves thus: - “Let the ladder drop down after ascertaining our own mental vigour; let attachment to life go down; do not afterwards be remorseful.” They all become indentically one-minded, let the ladder drop down, mutually advised themselves saying: “O friends! You should be diligent,” sat themselves down in places that pleased their mind and began to esert themselves for the doing of monk’s duties. There, one of the Theras attained Arahantship on the fifth day, said to himself: “Finished is the doing of my duty, what shall I do in this place”?, brought alms-food from Uttarakuru (the north island) and said thus:– “O friends! Please partake this alms-food; let the duty of wandering about for alms-food be my assignment; you all do your own deed.” They reacted thus: - “Friend! How is it, indeed? On our letting the ladder drop, do we say in this way: ‘Whoever visualises the transcendental truth (dhamma) first, let him bring alms-food, the rest will do monk’s duty after eating all-round what is brought by him?’” The answer to their question was in the negative. They rejected his offer saying: “You had gained by your own former cause, we also will make ourselves able to put an end to rounds of repeated rebirths (vaṭṭa). You might as well go away.” The Thera not being able to convince them, ate his own alms-food meal at a convenient place and went away. Another Thera attained the fruition of Non-returner (anāgāmi) on the seventh day, and on having passed away thence, he was reborn in the brahmā world of pure abodes (Suddhavāsa). The other Theras, on having passed away thence, wandered about their rounds of repeated rebirths among gods and men for an interim buddha-period (Buddhantaraṃ) and were reborn in these and those families. One of them was reborn in the royal house, in the city of Takkasilā in the kingdom of Gandhāra; another was reborn in the womb of a wandering woman-ascetic in the kingdom of Majjhantika; the third one was reborn in the house of an estate-woner in the kingdom of Bāhiya; the fourth one was reborn in a nunnery. This Thera Dabba, however, took conception in the house of a Malla king in the city of Anupiya in the kingdom of Malla. His mother died when she was about to give birth to her child. Her people led her dead-body to the cemetry, mounted her on a pile of firewood and set fire to it. The mucous membrane of her belly was twice heated by the fury of flames of fire. The baby-boy due to the strength of his own merit sprang up and fell down on a substantial wooden pillar (dabbathambha). They collected that baby-boy and handed him over to his grandmother. In taking his name that grandmother made him known as “Dabba (substantial wood),” since he gained life after having fallen on the substantial wooden pillar (dabbahambha). At the time when he was also seven years old, the Master, surrounded by a retinue of clergy of monks, wandering about on His tour in the kingdom of Malla, dwelt at the mango grove of Anupiya. The young boy Dabba saw the Master, and having become poiusly pleased even as he sighted the latter, became desirous of leading the life of a bhikkhu(monk) and sought permission of his grandmother thus:– “I shall become a bhikkhu(monk) in the presence of Dasabala. Saying: “Very well, my dear!,” his grandmother went to the presence of the Master, taking along with her the young boy Dabba, and said thus:_ “Venerable Sir! Please make this young man a minor bhikkhu.” The Master gave His instruction to a certain bhikkhu(monk) saying thus:– “O bhikkhu! Initiate this young boy to become a sāmaṇera.” That Thera, on having heard the word of the Master, in novitiating young Dabba, informed the latter the mental exercise (kammaṭṭhāna) on such parts of the body with skim forming the fifth. The boy (satta) who was endowed with former cause (pubbahetu) and had done special dedicated donations, got established in the fruition of the first stage of sanctification (sotāpatti) at the very moment when the fringe of hair was being shaved off. On his second fringe of hair being shaved down, he got on into the fruition of the second stage of Once-returner (sakadāgāmī); at the shaving of the third, in the fruiton of no returning to the human-world (anāgāmī); his visualisation of the fruition of Arahantship was neither after nor before the shaving off, however, of all his hair. The Master after having resided in the kingdom of Malla as long as He liked, went to Rājagaha, and took up His residence in the bamboo grove (veḷuvana). There, the veneranle Dabba, son of Malla, who had gone to seclusion, after having looked over the accomplishment of his own duties, as he became desirous of engaging his body in the doing of attentive duty of service to the clergy, thought thus:– “What if I were to prepare sleeping and sitting places for the clergy and spcifically allot meals to the clergy.” He went to the presence of the Master, and informed about his own all-round intention. The Master made thanks-giving to him and approved of his becoming one who prepared sleeping places and who specifically allots meals. Then the Master made him full monk by ordaining him while still seven years old saying thus: “This Dabba but young though he is, has stationed himself at the high position. Beginning from the time he was ordained a full monk, the Thera prepared sleeping and sitting accommodation for all bhikkhus(monks) who were residing relying on Tājagaha; he specially allotted their meals also. The state of his having become one who prepared sleeping and sitting accommodation became publicly known in all directions thus:– “It is said that Dabba, son of Malla, had sleeping and sitting accommodation in a single place for bhikkhus(monks) of common charecteristic division; he provided such an accommodation as may situate near as well as far; he led those who could not go by means of his magical powers.” Then, at any time proper or improper, the bhikkhus(monks) would make him specifically allot sleeping and sitting accommodation in this way saying:– “O friend! Please prepareour acconnodation in the jīvakamma (life-work) grove; ours at Maddakucchi; ours at the deer-park Migadāya and would go looking at his magical power. That Thera also after having specially created his mind-made body by means of his magical powers, would give to every senior monk a bhikkhu(monk) each resembling himself, go in front by the light of his burning finger and having said: “This is the couch, this is the stool and so on, prepared accommodation for sleeping and sitting and would come back but to his own residence, again. Here this is in brief; in extenso, however, this story had come in the Pāḷi text. The Master after having made but this matter an anecdote, seated subsequently in the midst of the crowd of nobles (ariya) placed the Thera at the foremost position of those who prepare sleeping and sitting accomodation thus:– “O bhikkhus! This one is the chief of my disciple bhikkhus(monks) who prepares sleeping and sitting accommodation, this, namely Dabba, son of Malla. This has been said also in the Apadāna:– “The Conqueror named Padumuttara, the Sage who knew the whole workd, the possessor of sight (cakkhumā) arose a hundred thousand aeons (kappa) ago. He was the adviser, the disseminator, and the guiding star of all creatures; Buddha, clever in teaching, sent across the sea of saṃsāra many men. The merci- ful sympathiser, the seeker of welfare of all living beings was He, who made all heretics as they reached Him well get properly established in the five moral precepts. In this way He became free from dis- turbance with heretics eliminated; variegated with Arahants who were such as had become powerful with influence. That great sage was fiftyeight cubits in height; His appearance was of precious gold and his body had thirtytwo excellent charateristics. There and then the life span was a hundred thousand years; living throughout that life-span He sent across many men. At that time I was a greatly reputed Banker’s son in Haṃsavatī; having approached the blazing light of the world I listened to His teaching of dhamma. I became joyous, after having heard the word of announcement regarding His own disciple who prepared the sleeping and sitting accommodation for the bhikkhus. After having done devoted service to that great sage together with His clergy, I fell down with my head at His feet and especially aspired for that position. That great Hero then said announcing my deed as of one who catered meal to the leader of the world together with the clergy for seven days:– This he who shines like petals of lotus, with arms like lion and skin like gold, fell down at my feet praying for the most excellent position. A hundred thousand aeons, (kappa) hence, there would become in the world a Master, named Gotama by His clan, well born in the family of Okkāka. This one will then become the disciple of that Buddha, well-known by the name of Dabba, the foremost one who perpares sleep- ing and sitting accommodation. On account of that well done deed as well as volition and self-determination, on having given up my human body, I went to the Tāvatiṃsa heaven. Three hundred times also I exercised divine sovereignty, and five hundred times as well I became a world-king. Numerically incalculable were the occasions of prosperity of my regional sovereignty. As a result of that deed I was happy every- where. Nimety one aeons ago, there arose the leader Vipassī, charming to look at and who had clear vision of all dhamma. Offensive minded, I insulted the disciple of that type of Buddha, who had all round exhausted all his cankers, although after my having known him clearly to be pure. After I had caught hold of the lot, (salāka) I offered milk-rice to the disciples of that very Buddha, the hero of men, who were seekers of greatness, (mahesī). In this excellent aeon, bhaddakappa, there arose, the greatly famous kinsman of brahmā, named Kassapa, by clan, the excellent among speakers. Having made His dispensation shine after overcoming the bad heretics, He, together with His disciple passed away to nibbāna, but after having clearly led the leadables (to the same distination). When the Lord, together with His disciples passed into nibbāna, when the sun of His dispensation had set, divine beings became remorseful and wept with their disshevelled hair and tearful faces. The axle of the wheel of dhamma (akkha) will stop functioning (nibbāyati) we shall no more see good devotees, we shall no longer hear the good truth (dhamma); alas! We are deficient in merit. Then this entire unshakeable earth did shake and quaked; as if with sadness the ocean onitted mournful sound of sympathy. Super-human drums droned from the four faces; lightnings split asunder assign- ing danger from all around. From the sky torches of fire dropped down; there was also burning wicks with fumes; wild beasts (migā) cried pitiably. Seeing the severe situation signifying (the setting sun) of the dispensation (sāsana) we, seven bhikkhus(monks), who were then remorseful thought thus:– Without dispensation (sāsana) for us, we were fed up (alaṃ) with our lives: having entered the dense forset, let us exert ourselves in the dispensation (sāsana) of the conqueror. We then saw in the forest, the most excellent high hill of solid stone; with a ladder did we climg it, and we (later) let the ladder fall. At that time our senior monk instructed us thus:– Very difficult to gain is the appearance of Buddha; to have gained pious faith is excessively difficult to become; what remained of the dispensation also is meagre. Those who let moments pass fall down into the endless ocean of pain (dukkha); therefore exertion should be made as long as one stands crushing (mune) under death (mataṃ). That Thera became an Arahant; his follower became a Non-returner (anāgāmī) others indulged thenselves in good morals and we (five) went to the divine world. The Arahant, who had crossed over the sea of saṃsāra passed into nibbāna; one of us in Suddhavāsa (brahmā world); myself, Pakkusāti, Sabhiya and likewise Bāhiya as well as KumāraKassapa, we (five) approached this and that existence. We were released from the bondage of rounds of repeated rebirths (saṃsāra) by Gotama, with sympathy for us. When I sprang up in the womb at Kusināra amongst Mallas, my dead mother was mounted on a funeral pyre from where I fell down. As a resuly of having fallen on the heap of wood-material (dabba) I became well- known as Dabba; over the vigour of holy- life (brahmacārī), I became emancipated at the age of seven years. Over the vigour of milk-rice (offering) I came to possess five qualities; urged by many an evil, I was with an offence of insulting a canker-free (khīṇāsava). I am now at a stage beyond the realm of both merit and demerit; habing attained absolute tranquility, I live free from cankers (āsava). I prepared sleeping and sitting accommo- dation pleasing the virtuous; satisfied with that quality, the Conqueror placed me at the foremost position. My depravity (kilesā) had been burnt, all existences had been eliminated. Like unto an elephant which had cut off its bondage, I live free from cankers. Good going, indeed, was mine, to the presence of the most excellent Buddha; threefold knowledge had been accordingly attained; Buddha’s instruction (sāsana) had been carried out. Four kinds of analytical knowledge … Buddha’s instruction (sāsana) had been carried out. Although that had become in this manner, because of the bad deed done by way of degrading a cankerfree Thera, formerly, he was cooked in purgatory for many hundred thousand years; being urged by that self-same piece of deed the bhikkhus(monks) known as Mettiyabhūmajaka, who strived after whatever is hard to grasp, degraded him with baseless allegation of his havign committed a grave transgression warranting expulsion (pārājika) saying “We were broken up by this one in-between ourselves and our good meal-supplier, a wealthy house-holder.” Then, however, that dispute had become appeased by the clergy’s disciplinary proceeding under appeal to the accused monk’s own conscience (sativinaya) this Thera out of compassion for the world uttered this stanza, starting with:–”Yo duddamiyo (whoever is difficult of being subdued),” in order to make manifest his own qualities. 5. There, the word yo means:– an indefinite attribute; by this word “so,” the definite condition for it should be seen. He said but about himself as if he was doing about another by means of both (the words yo and so). Duddamiyo is to be construed as difficult of subduing; unable to tame. He said this also having thought over the non-allayment of controlling faculties of senses, the sceptical agitation of his mind, smeared with sensual excess, of all forms of depravity which became restless, of resortings to false views, at the time of his own stage of common monkhood (puthujjana). The expression damena is to be construed as with the taming by the most excellent and foremost noble paths indeed, having been tamed by that, because of the fact that taming should be done again, it deserves the appropriate statement as: “danto (subdued);” not by another (word). In other words damena means having been tamed by the tamer buddha who is known as the taming charioteer of men (purisadammasārathi). The expression dabba means: tree-timber (drabya); possible; thus, is the meaning. Therefore, in connection with this self-same Thera, the Blessed One said thus, “O Dabba! Indeed, the materials (dabba) do not make clear in this manner.” The expression santussita is to be construed with the contentment of requisites according as they are gained, with the contentment of jhāna and proper attainment (samāpatti) with the contentment of the noble path (magga) and fruition (phala). The expression vitiṇṇakaṇkhā means:– free from doubt, because of the state of having completely removed uncertainty resting on eight and sixteen foundations. The expression vijutāvī, means having clearly conquered because of having clearly conquered and destroyed the well-depraved side of all that should be clearly conquered by a thoroughbred man. The expression apetabherava means one who has his danger departed and become delighted in absence of danger, because of the departure of twentyfive kinds of dangers in all respects. Again the expression dabba is the announcement of name. The expression parinibbūna means two kinds of all-round passing away to nibbāna: the entire elimination of depravity (kilesā) which is the element of nibbāna with residual fuel of life (saupādisesa), and the entire elimination of aggregates (khandha), which is the element of nibbāna without residual fuel of life. Between the two the parinibbāna of depravity (kilesa) is meant here; therefore, he had passed into parinibbāna by means of his entire elimination of depravity because of having abandoned the deeds which should be abandoned (pahātabbadhamma) in all aspects by means of the noble path (magga); thus, is the meaning. The expression: ṭhitatto means the condition of having stood, unmoved, not shakeable by various viscissitudes of life (lokadhamma), due to attainment of such a state in things dsirable and so on. He is but an indeclinable particle (nipāta) in the sense of cause; because of that, he, who stood having become difficult to be tamed formerly, since the mind of Dabba (Dabbatta) had been tamed by the Master with the most excellent means of taming, he became contented, doubt-free, clear conqueror and free from fear, therefore that Dabba entered parinibbāna because of his mind having stood but as a result of that; having became in this manner, the Thera explained his Arahantship sympathising the living beings who constitute other leadable wise ones thus:– One should make even his pious mind in that only, but not in anywhere else. The Commentary on the stanza of the Thera Dabba is complete. ----